Which Day of the Week? | Sabbath Truth Which Day of the Week? Print Friendly Despite doctrinal differences on various other topics, most Christians agree that a day of rest is an integral part of the Christian life. But on which day are we to rest? “By the seventh day God had finished the work he had been doing; so on the seventh day he rested from all his work. And God blessed the seventh day and made it holy, because on it he rested from all the work of creating that he had done” (Genesis 2:2, 3). The very word “sabbath” means rest, and to rest implies that you have labored. It’s logical, then, for God to have designated the last day of the week a day of rest. “The seventh day is a Sabbath to the Lord your God” (Exodus 20:10). Language reflects the customs of the culture that speaks it. Nearly every culture, from Babylon through modern times, rested on the seventh day. As languages developed, the name for the seventh day of the week remained “rest day.” In the mid 19th century, Dr.

William Meade Jones created this “Chart of the Week,” listing the name for the seventh day in 160 languages, including some of the most ancient (shown below). Babylonian, in use hundreds of years before Abraham or the giving of the Ten Commandments at Sinai, calls the seventh day of the week sa-ba-tu, meaning “rest day.” Even today more than 100 languages worldwide, many of them unrelated to ancient Hebrew, use the word “Sabbath” for Saturday—and none of them designate any other day as a day of rest. Though the world’s language groups have evolved so as to be unintelligible from each other, the word for the seventh day of the week has remained fairly recognizable. The Sabbath predates Judaism For the thousands of years since Judaism began, an entire nation of Jews has kept track of the weekly cycle and observed the seventh day Sabbath, sometimes even without a calendar. Nevertheless, many rationalize that it’s impossible to verify which day of the week is actually the biblical Sabbath because Pope Gregory XIII changed the calendar. The Julian calendar, instituted by Julius Caesar around 46 B.C., calculated the length of the year as 365 ¼ days.

In reality, the year is 11 minutes less than 365 ¼ days. So by the 1580s, the calendar and the solar cycle were ten days off. In 1582, Gregory changed the calendar so that Friday, October 5, became Friday, October 15, creating the Gregorian calendar we use today. But it did not confuse the days of the week; Friday still follows Thursday, Saturday still follows Friday, and so on and so forth. Exodus 16 recounts a series of weekly Sabbath miracles over a period of forty years. God reiterated the Sabbath at Sinai (Exodus 20:8-11), and the Jews were still observing the seventh day when Jesus was born. Jesus kept the Sabbath (Luke 4:16; 23:54, 56; 24:1) until his death, which Luke indicates occurred on the day before the Sabbath: "Going to Pilate, [Joseph of Arimathea] asked for Jesus’ body. Then he took it down, wrapped it in linen cloth and placed it in a tomb cut in the rock, one in which no one had yet been laid.

It was Preparation Day, and the Sabbath was about to begin” (Luke 23:52-54). Luke goes on to describe the actions of the women who followed Jesus. “The women who had come with Jesus from Galilee followed Joseph and saw the tomb and how his body was laid in it. “Then they went home and prepared spices and perfumes. But they rested on the Sabbath in obedience to the commandment. On the first day of the week, very early in the morning, the women took the spices they had prepared and went to the tomb” (Luke 23:55, 56; 24:1). The women discovered that Jesus had risen on Sunday morning; Christians acknowledge this fact by celebrating Easter. The day on which the women rested between the preparation day (Friday) when Jesus died, and the first day of the week (Easter Sunday) when Jesus rose again, had to be Saturday. Scripture clearly portrays God designating the seventh day of the week as the Sabbath, and throughout the centuries of history recounted in the Bible, His followers celebrated it as such. Unless it was changed, the seventh day is still the Sabbath.

So why do so many people today honor Sunday, the first day of the week, instead of the seventh day? ( Why do so many people worship on Sunday? ) Chart of the Week (Showing the position of the true Sabbath) Compiled by Dr. William Meade Jones, 1887 LANGUAGE (Where Spoken, Read, or Otherwise Used) 1 Assembly (day) khali - Unemployed-day, Shamba - Sabbath The table above includes some of the oldest languages known to man. One of these, the Babylonian language, was in use hundreds of years before the Hebrew race was founded by Abraham. That language designated the seventh day of the week as "sa-ba-tu," meaning rest day -- another indisputable proof that the Bible "Sabbath" was not, and is not, exclusively Jewish. Very few realize that the word "Sabbath" and the concept of resting from work on the seventh day of the week (Saturday) is common to most of the ancient and modern languages of the world. This is evidence totally independent of the Scriptures that confirms the biblical teaching that God's seventh-day Sabbath predates Judaism.

The concept of a Saturday holy day of rest was understood, accepted, and practiced by virtually every culture from Babylon through modern times. In the study of the many languages of mankind, you will find two important facts: In the majority of the principal languages the last, or seventh, day of the week is designated as "Sabbath." There is not even one language that designates another day as the "day of rest." From these facts we may conclude that not only those people who called the last day of the week "Sabbath," but all other peoples and races, as far as they recognized any day of the week as "Sabbath," rested on the seventh day. In fact, it was recorded by the great historian Sozomen that in his time the whole known world, with the exception of Rome and Alexandria, observed the seventh day of the week. "The people of Constantinople, and almost everywhere, assemble together on the Sabbath, as well as on the first day of the week, which custom is never observed at Rome or at Alexandria" (Socrates, "Ecclesiastical History," Book 7, chap.19).

Another interesting fact is that the words in the original languages that are used to designate the seventh day of the week as the "Sabbath" have continued to be very similar while the other words have been so changed over time that they are unintelligible to people of other language groups. This is another proof that the Sabbath and the words used to designate the seventh day of the week as the "Sabbath day" originated at Creation in complete harmony with the biblical record found in Genesis 2:1–3. BBC - Religions - Judaism: Sabbath Religions Sabbath Last updated 2009-07-15 Every week religious Jews observe the Sabbath, the Jewish holy day, this article looks at its laws and customs. On this page The Sabbath is commanded by God Every week religious Jews observe the Sabbath, the Jewish holy day, and keep its laws and customs. The Sabbath begins at nightfall on Friday and lasts until nightfall on Saturday. In practical terms the Sabbath starts a few minutes before sunset on Friday and runs until an hour after sunset on Saturday, so it lasts about 25 hours. God commanded the Jewish People to observe the Sabbath and keep it holy as the fourth of the Ten Commandments.

The idea of a day of rest comes from the Bible story of the Creation: God rested from creating the universe on the seventh day of that first week, so Jews rest from work on the Sabbath. Jews often call the day Shabbat, which is Hebrew for Sabbath, and which comes from the Hebrew word for rest. A reminder of the Covenant The Sabbath is part of the deal between God and the Jewish People, so celebrating it is a reminder of the Covenant and an occasion to rejoice in God's kept promises. A gift from God Most Jewish people look forward to Shabbat all week. They see it as God's gift to his chosen people of a day when they take time out from everyday things to feel special. Shabbat is a time with no television, no rushing to the demands of the telephone or a busy work schedule. People don't think about work or other stressful things. It's an oasis of calm, a time of stillness in life. Sabbath greetings The traditional Sabbath greetings are Shabbat Shalom (Hebrew), or Gut Shabbos (Yiddish). A family time Shabbat is very much a time when families come together in the presence of God in their own home.

Singles, or others with no family around may form a group to celebrate Shabbat together. Sabbath customs In order to avoid work and to ensure that the Sabbath is special, all chores like shopping, cleaning, and cooking for the Sabbath must be finished before sunset on Friday. People dress up for Shabbat and go to considerable trouble to ensure that everything is organised to obey the commandment to make the Sabbath a delight. Sabbath candles are lit at sunset on a Friday. The woman of the house usually performs this ritual. It is an integral part of Jewish custom and ceremony. The candles are placed in candlesticks. They mark the beginning of each Sabbath and represent the two commandments Zachor (to remember the Sabbath) and Shamor (to observe the Sabbath). After the candles are lit, Jewish families will drink wine. Sabbath wine is sweet and is usually drunk from a special goblet known as the Kiddush Cup. The drinking of wine on the Sabbath symbolises joy and celebration. It is also traditional to eat challah, a soft rich eggy bread in the shape of a braid. Challah is a eaten on the Sabbath and Jewish holidays except for the Passover when leavened bread is not permitted.

Under Jewish law, every Jew must eat three meals on the Sabbath. One of the meals must include bread. Observant Jews will usually eat challah at the beginning of a Sabbath meal. Before the challah is eaten, the following prayer is recited: Baruch atah Adonai, Eloheinu Melech ha'olam, hamotzi lechem min ha'aretz. This means: Blessed are you, Lord our God, King of the universe, who brings forth bread from the earth. Other blessings, prayers, songs and readings may also be used. It is traditional, too, for parents to bless their children on Shabbat. The blessing for daughters asks that they become like the four matriarchs, Sarah, Rebecca, Rachel and Leah, while sons are blessed to grow up like Ephraim and Menasheh, two brothers who lived in harmony. Some of the family will have been to synagogue before the Sabbath meal, and it is likely that the whole family will go on Saturday.

Sabbath: Not Just For Jews | Jewish Week Sabbath: Not Just For Jews Blog Posts Judith Shulevitz’s new book, "The Sabbath World: Glimpses of a Different Order of Time," is attracting a good bit of attention, as well it should. Blending personal experience with history, theology and philosophy, the book is both an emotionally and intellectually rewarding encounter for the reader, and the product of a highly intelligent and thoughtful writer willing to probe every angle of what the Sabbath has meant to the world. The author participated recently in a discussion at the Harvard Club, sponsored by the Templeton Foundation, with James Carroll, a former Catholic priest and now author, novelist and syndicated columnist for the Boston Globe. Their wide-ranging and erudite conversation was a reminder for me that the Sabbath is not just observed and discussed by Jews but is, of course, a centerpiece of the Christian faith. "What Jesus means to me is what the Sabbath means to you," Carroll said to Shulevitz at one point, suggesting that both are about holiness.

Carroll and Shulevitz noted that the Sabbath was a point of tension in the life of Jesus and that he chose to violate the laws of the holy day as a means of expressing his new approach to religious life. A good portion of Shulevitz’s book focuses on Christian concepts of the Sabbath, how it shifted from Saturday to Sunday, and the impact it has had on America. Carroll, whose book, "Constantine’s Sword," is a monumental study of the Catholic Church’s long history of anti-Semitism, noted at the outset of the conversation that "the Sabbath lives an inch below the surface of all of our lives," and suggested that Shulevitz’s book deals with its vulnerability in our over-programmed 21st century American lives. He posed what he thought would be "the simplest question" in asking what the Sabbath means to Shulevitz. But she responded that it was, in fact, "the hardest" because she finds the Sabbath to be "tantalizing and always out of reach." Try as she may, she said she can’t quite follow its stringent call for separating from the busy world around her for 25 hours each week, from sundown Friday to sundown Saturday.

In practice, she said, she tends to observe the Friday night rituals of lighting candles and drinking wine (an acknowledged favorite for her), but by Saturday she is back to many of her everyday activities. "It’s the thing I can never quite do," she told Carroll and an audience of about 100 invited guests, adding that she appreciates the fact that, like a software program, the Sabbath "gives people the tools to try." Perhaps its greatest contribution to Jewish life, she said, is in creating community by placing everyone on a common calendar, giving everyone the same day of the week, every week, to be free of work and able to come together for prayer, meals and socializing. She described the day as giving her a sense of longing, of rest and of holding on to what it is precious. "It’s about boundaries – physical and temporal," she said, noting that for some Christians the day is a reminder of death and meeting one’s maker, while for Jews it is a foretaste of heaven, the day one acquires an additional soul. How Do We Know Which Day is Shabbat? - Shabbat Shabbat How Do We Know Which Day is Shabbat?

How Do We Know Which Day is Shabbat? Discuss (16) Question: In the Bible it says to rest on the seventh day of the week, because G‑d created the world in six days and rested on the seventh. Today Christians rest on Sunday, Muslims rest on Friday, and Jews rest on Saturday. How do you know that you are celebrating on the right day? Answer: Your very question was dealt with by the Midrash Rabbah, a compilation close to 2,000 years old. We were first commanded to keep Shabbat in the desert shortly after we left Egypt. How did we know when to keep it? In Exodus 16, we are told that during our journey in the desert, manna fell every day except for one—the Shabbat. So what did we eat then? A double portion fell every Friday so that we would have what to eat the next day as well. On the first Friday after the manna began to fall, the people were surprised to see so much manna—double that which they had received on each of the past five days.

When they came to ask Moses about this phenomenon, he revealed that the next day would be the Shabbat and that no manna would fall at all. The actual wording of G‑d's message to Moses and the Jewish People is "See that G‑d has given to you the Shabbat." The Midrash points out that the word used is "see" and not "know." It explains: This is what G‑d was saying to them: "If the idolaters will come to you and ask, 'Why do you make the Shabbat day on this day?' you will tell them, 'See, the manna does not fall on the Shabbat.'" For the next 40 years we had a weekly reminder of the Shabbat every time the manna did not fall. Since then, we have continued to keep count and will continue to do so for the rest of time. Rabbi Yehuda Halevi in his 12th century classic, "The Kuzari," points to an earlier source for the universally accepted week. He points to the striking fact that the vast majority of the world keeps a seven-day week—evidence that this must be a very ancient custom indeed.

How did it begin? When Adam was banished from Eden on the first Friday afternoon of Creation, he rested that first Shabbat. He then counted six days and again rested on the seventh. Ever since, his offspring in many parts of the world have emulated this practice, living their lives by a seven-day week. What day is the Sabbath, Saturday or Sunday? Do Christians have to observe the Sabbath day? What day is the Sabbath, Saturday or Sunday? Do Christians have to observe the Sabbath day? Subscribe to our Question of the Week : Question: "What day is the Sabbath, Saturday or Sunday? Do Christians have to observe the Sabbath day?" Answer: It is often claimed that “God instituted the Sabbath in Eden” because of the connection between the Sabbath and creation in Exodus 20:11. Although God's rest on the seventh day (Genesis 2:3) did foreshadow a future Sabbath law, there is no biblical record of the Sabbath before the children of Israel left the land of Egypt. Nowhere in Scripture is there any hint that Sabbath-keeping was practiced from Adam to Moses.

The Word of God makes it quite clear that Sabbath observance was a special sign between God and Israel: “The Israelites are to observe the Sabbath, celebrating it for the generations to come as a lasting covenant. It will be a sign between me and the Israelites forever, for in six days the Lord made the heavens and the earth, and on the seventh day he abstained from work and rested” (Exodus 31:16–17). In Deuteronomy 5, Moses restates the Ten Commandments to the next generation of Israelites. Here, after commanding Sabbath observance in verses 12–14, Moses gives the reason the Sabbath was given to the nation Israel: “Remember that you were slaves in Egypt and that the Lord your God brought you out of there with a mighty hand and an outstretched arm. Therefore the Lord your God has commanded you to observe the Sabbath day” (Deuteronomy 5:15). God's intent for giving the Sabbath to Israel was not that they would remember creation, but that they would remember their Egyptian slavery and the Lord's deliverance.

Note the requirements for Sabbath-keeping: A person placed under that Sabbath law could not leave his home on the Sabbath (Exodus 16:29), he could not build a fire (Exodus 35:3), and he could not cause anyone else to work (Deuteronomy 5:14). A person breaking the Sabbath law was to be put to death (Exodus 31:15; Numbers 15:32–35). An examination of New Testament passages shows us four important points: 1) Whenever Christ appears in His resurrected form and the day is mentioned, it is always the first day of the week (Matthew 28:1, 9, 10; Mark 16:9; Luke 24:1, 13, 15; John 20:19, 26). 2) The only time the Sabbath is mentioned from Acts through Revelation it is for evangelistic purposes to the Jews and the setting is usually in a synagogue (Acts chapters 13–18). Paul wrote, “to the Jews I became as a Jew, that I might win Jews” (1 Corinthians 9:20).

Paul did not go to the synagogue to fellowship with and edify the saints, but to convict and save the lost. 3) Once Paul states “from now on I will go to the Gentiles” (Acts 18:6), the Sabbath is never again mentioned. And 4) instead of suggesting adherence to the Sabbath day, the remainder of the New Testament implies the opposite (including the one exception to point 3 above, found in Colossians 2:16). Looking more closely at point 4 above will reveal that there is no obligation for the New Testament believer to keep the Sabbath, and will also show that the idea of a Sunday “Christian Sabbath” is also unscriptural. As discussed above, there is one time the Sabbath is mentioned after Paul began to focus on the Gentiles, “Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day. These are a shadow of the things that were to come; the reality, however, is found in Christ.” (Colossians 2:16–17).

The Jewish Sabbath was abolished at the cross where Christ “canceled the written code, with its regulations” (Colossians 2:14). This idea is repeated more than once in the New Testament: “One man considers one day more sacred than another; another man considers every day alike. Each one should be fully convinced in his own mind. He who regards one day as special, does so to the Lord” (Romans 14:5–6a). “But now that you know God — or rather are known by God — how is it that you are turning back to those weak and miserable principles? Do you wish to be enslaved by them all over again? You are observing special days and months and seasons and years” (Galatians 4:9–10). But some claim that a mandate by Constantine in A.D. 321 “changed” the Sabbath from Saturday to Sunday. On what day did the early church meet for worship? Scripture never mentions any Sabbath (Saturday) gatherings by believers for fellowship or worship. However, there are clear passages that mention the first day of the week.

For instance, Acts 20:7 states that “on the first day of the week we came together to break bread.” In 1 Corinthians 16:2 Paul urges the Corinthian believers “on the first day of every week, each one of you should set aside a sum of money in keeping with his income.” Since Paul designates this offering as “service” in 2 Corinthians 9:12, this collection must have been linked with the Sunday worship service of the Christian assembly. Historically Sunday, not Saturday, was the normal meeting day for Christians in the church, and its practice dates back to the first century. The Sabbath was given to Israel, not the church. The Sabbath is still Saturday, not Sunday, and has never been changed. But the Sabbath is part of the Old Testament Law, and Christians are free from the bondage of the Law (Galatians 4:1-26; Romans 6:14). Sabbath keeping is not required of the Christian—be it Saturday or Sunday. The first day of the week, Sunday, the Lord's Day (Revelation 1:10) celebrates the New Creation, with Christ as our resurrected Head.

We are not obligated to follow the Mosaic Sabbath—resting, but are now free to follow the risen Christ—serving. The Apostle Paul said that each individual Christian should decide whether to observe a Sabbath rest, “One man considers one day more sacred than another; another man considers every day alike. Each one should be fully convinced in his own mind” (Romans 14:5). We are to worship God every day, not just on Saturday or Sunday. What is the Jewish Sabbath? A History of the Jewish Sabbath The Jewish Sabbath Understanding the Jewish Sabbath Of the many observances and practices of Judaism, the Jewish Sabbath or Jewish Shabbat (in Hebrew) is the best known and most commonly practiced. The Jewish Shabbat is a day of rest at the end of the week, beginning on sundown Friday night, and ending on Saturday night, when three stars appear in the sky. It is an eagerly awaited chance for the Jewish people to set aside so many of their common concerns and worries and enjoy higher pursuits. What is the Jewish Sabbath? The Jewish Sabbath is a day of celebration as well as one of prayer.

It is the only rituals laid down by the Ten Commandments and is considered to be one of the most important ritual observed by the Jewish faith. The day itself is a day of rest and enrichment. The word “Shabbat” derives from a root word in Hebrew that means “to cease, to end, to rest.” In Exodus, where it commands to remember Shabbat, it is more than just a reminder to observe the day. It is to remember the meaning and significance of Shabbat. It is written in Exodus 20:11 that the seventh day shall be set aside as the Sabbath day. By resting on this day, you are emulating the divine offering of creation and rest. If God was able to rest for a day after creating the heavens and the earth, why should we be too important to do the same?

Lighting the Jewish Shabbat Candles On Shabbat, two candles are lit for the two references to Shabbat in the Bible: Deuteronomy 5:12 - "Observe the Sabbath," and Exodus 20:8 – “Remember the Sabbath." After the lighting of the candles, the woman covers her eyes with her hands, waves her hands over the candles, as in welcoming Shabbat into the home, and recites the following blessing: "Barukh atah Adonai E1oheinu, melekh ha'olam, asher kid'shanu b'mitzvotav v'tzivanu l'hadlik ner shel Shabbat" “Blessed are You, Lord our God, King of the universe, Who has made us holy through His commandments and commanded us to kindle the Sabbath light.” A History of Jewish Sabbath Traditions The Jewish Sabbath is more than a day of rest though. It is a day of remembrance and of freedom. Slaves did not receive days off in Egypt. The leisure of taking a day off to commemorate the decree of the Fourth Commandment is a reminder of the freedom we enjoy to do so.

The Jewish Shabbat is a day of rest, and for that reason there are numerous works that are not permitted under Jewish law. This does not solely mean physical labor and employment though. The word used in Hebrew to describe work is “melachah” which does translate directly as “work.” However, the word more literally means the kind of work that is creative or shows control over surroundings. The word itself is often only used in the context of Shabbat as well as the building of the sanctuary. From that, there arose 39 categories of work that are forbidden on the Jewish Sabbath, those types that were involved in building the sanctuary. Furthermore, any related act or act using the tools of these 39 acts is forbidden. See below for the 39 categories of activity prohibited on the Jewish Sabbath. Typical Practices of the Jewish Sabbath Traditionally, Shabbat begins at sundown, as referenced by the Jewish belief that the day begins at sunset. Actual candle lighting times though can very from location to location. Within 18 minutes of sundown, the Shabbat candles are to be lit and the blessing recited.

The woman of the household is to perform this ritual, lighting two candles for the two commandments to remember and observe. There is a traditional 45 minute service held on Friday night for Shabbat which many families choose to attend, followed by a leisurely dinner. Kiddush is recited over the wine, sanctifying Shabbat and another prayer to bless the food is recited over the Challah, a traditional egg-bread. Once dinner is complete, the birkat ha-mazon is recited and the rest of the evening is given over to casual talk and study of the Torah before sleep. The day of the Jewish Sabbath itself consists of morning services, followed by another Kiddush prayer and a leisurely midday meal. More study of the torah and leisurely, relaxed activities fill the rest of the day before Shabbat ends with sunset. As the most important day of any week of the Jewish calendar, the Jewish Sabbath is practiced by millions, observing the freedom of the Jewish people and the miracle of creation. 39 Categories of Activity Prohibited on the Jewish Sabbath 1. Sowing 2. Plowing 3. Reaping 4. Binding sheaves 5. Threshing 6.

Winnowing 7. Selecting 8. Grinding 9. Sifting 10. Kneading 11. Baking 12. Shearing wool 13. Washing wool 14. Beating wool 15. Dyeing wool 16. Spinning 17. Weaving 18. Making two loops 19. Weaving two threads 20. Separating two threads 21. Tying 22. Untying 23. Sewing stitches 24. Tearing 25. Trapping 26. Slaughtering 27. Flaying 28. Tanning 29. Scraping hide 30. Marking hides 31. Cutting hide to shape 32. Writing two or more letters 33. Erasing two or more letters 34. Building 35. Demolishing 36. Extinguishing a fire 37. Kindling a fire 38. Putting the finishing touch on an object 39.

Transporting an object between a private domain and the public domain, or for a distance of 4 cubits within the public domain. If you enjoyed this article about the meaning of The Jewish Sabbath, you may also be interested in: Shabbat Customs | ReformJudaism.org Print Shabbat is observed on the seventh day of the week in fulfillment of the biblical commandment: "Six days you shall labor and do all your work, but the seventh day is a Sabbath of Adonai your God." (Exodus 20:9-10) In accordance with the Jewish calendar, the Sabbath begins on Friday evening at sunset and ends on Saturday night with the appearance of three stars. All Jewish days begin at sunset. This is based on the wording of the Creation story in Genesis 1. At the end of the description of each day, we find the phrase: "And there was evening, and there was morning…" Since evening is mentioned first, the ancient rabbis deduced that evening is first. While Shabbat occurs on Friday evening and Saturday, it is more than simply another day of the week. It is a special day and we invest it with specialness.

Friday and Saturday come automatically, but Shabbat takes place only when we make it happen. We prepare for Shabbat by the clothes we wear, by the meals we eat, by the lighting of Sabbath candles, and by chanting the Kiddush over wine to set apart this special time. Shabbat is such a special time that it has been likened to the Messianic Age. A well-known midrash expresses this thought: When God was about to give the Torah to the Jewish people, God summoned the people and said to them: "My children, I have something precious that I would like to give you for all time, if you will accept My Torah and observe my commandments." The people then asked: "Ruler of the universe, what is that precious gift You have for us?" The Holy One, blessed by God, replied: "It is the world-to-come (the Messianic Age)!" The Holy One, blessed be God, said: The Shabbat is a sample of the world-to-come, for that world will be one long Shabbat." Shabbat at Home Shabbat truly becomes what it was meant to be as we bring it into our lives.

We begin to create a Shabbat atmosphere by preparing our house for Shabbat. This need not be a monumental or cumbersome task. For instance, playing Jewish music while you clean can help create the Shabbat mood, and you can learn a lot of Jewish songs in the process. Bringing is some fresh flowers make the house more Shabbosdik (Yiddish for having a Shabbat atmosphere). Friday night is a time for a special meal. The table is set as befits a visit by a queen since Shabbat is metaphorically seen as a queen. It is a time to use the best table linens, dishes and silverware. On the table are the candlesticks and candles, a Kiddush cup and wine, one or two loaves of challah covered with a challah cover. Shabbat Greetings It is traditional greet one another with a special greeting on Shabbat. Some say "Gut Shabbos." This is Yiddish for "Have a good Sabbath." This greeting is prevalent amongst those of Ashkenazi ancestry and those born in Europe.

Another common greeting is "Shabbat Shalom." This is Hebrew for "Sabbath Peace" and expresses the hope that one will have a peaceful Shabbat. This Hebrew greeting is used by those from Israel or of Sephardic ancestry. After the founding of the modern state of Israel, when many Jews began learning modern Hebrew, this phrase grew in popularity. Tzedakah on Shabbat Many households begin Shabbat by observing the mitzvah of tzedakah. While tzedakah is often translated as "charity," it does not really mean charity. The word is based on a Hebrew root meaning "righteousness" or "justice." The mitzvah (a religious obligation, which flows from the covenantal relationship between the Jewish people and God) of tzedakah places on every Jew the obligation to right the injustices of society. One of the ways we do this is by contributing money to help individuals or groups who are in need themselves or who are engages in helping others. Shabbat Candles The lighting of candles ushers in Shabbat. The practice is a rabbinic institution, which, over the centuries, has become the tradition.

According to Jewish tradition, the woman of the household generally lights the Shabbat candles. However, since the lighting of candles is a requirement of Shabbat observance, not necessarily tied to gender, men or women may light them. Jewish custom requires a minimum of two candles, since the fourth of the Ten Commandments occurs in two separate sections of the Torah in different form: Remember the Sabbath day to keep it holy. Observe the Sabbath day to keep it holy. More than two candles may be kindled, but the usual number is two. It is customary to use white candles made especially for Shabbat, but candles of any color may be utilized so long as they will burn for a substantial length of time into the evening. Orthodox Jews light Shabbat candles approximately fifteen to twenty minutes before sundown. During the summer, Shabbat candles are often lit somewhat earlier, since nightfall comes so late in the evening. Jewish tradition dictates, however, that no candles are to be lit once sundown passes. This practice is not strictly observed in Reform Jewish homes, where Shabbat candles are usually lit immediately prior to the Shabbat meal, whether before or after sunset.

Lighting the Shabbat Candles According to traditional observance, one would not light a fire once Shabbat has begun. Thus, we light the candles before saying the blessing, since the blessing marks the beginning of Shabbat. However, since a blessing always precedes an act, we cover our eyes while reciting it so as not to view the burning candles until after the blessing has been completed. The procedure, then, is as follows: Light the candles. Cover or close the eyes. Recite the blessing: Baruch atah Adonai, Eloheinu Melech haolam, asher kid'shanu b'mitzvotav v'tzivanu l'hadlik ner shel Shabbat.

"Blessed are You, Adonai our God, Ruler of the universe, who has sanctified us through Your mitzvot and commanded us to kindle the Shabbat candles." The Friday Night Shabbat Kiddush Kiddush means "sanctification." It comes from the same Hebrew root as the word kadosh, which means "holy." Exodus 20:8 is the fourth of the Ten Commandments: "Remember the Sabbath day to keep it holy" (to sanctify it). The Rabbis interpreted the word "remember" as an injunction to sanctify Shabbat both at its beginning and at its end. The Kiddush fulfills the mitzvah at the beginning of Shabbat, the Havdalah service at its conclusion. Wine is a symbol of joy and life in Judaism. While no specific reference to wine in relation to the Kiddush appears in the Torah, the Rabbis declared that the Kiddush should be recited over wine (". . . borei p'ri hagafen"). Out of sensitivity to those who had no wine, however, the Rabbis also ruled that the Kiddush may be recited over the challah.

In such a case, the Motzi is substituted for the prayer over the wine. While it is customary for at least one adult male to recite the Kiddush, this ritual is a requirement of Shabbat itself and not necessarily the sole domain of men or women. Men or women may recite or chant the Kiddush. In addition, all those who are present at the table should join in the Kiddush, if they so desire. There is no prescribed form or design for the Kiddush cup. Custom has resulted in beautiful cups being designed especially for Shabbat, to honor the Shabbat and its special significance. But any cup or glass may be used, the only traditional requirement being that it contain at least 3.3 ounces of wine. The b'rachah (blessing) ". . . borei p'ri hagafen" refers to the fruit of the vine. Traditionally, the wine should be made from grapes and not other fruits. If there are members of the family who do not drink wine, they may recite the Kiddush over grape juice. Reform Jews may or may not observe kashrut and therefore use kosher or non-kosher wine and grape juice as they choose.

The traditional Shabbat Kiddush consists of three sections: A section from the Creation story in the Torah describing how God rested on the seventh day, blessed it, and hallowed it (Genesis 1:31-2:3). A blessing over the wine. A blessing over Shabbat itself. There is a beautiful story that some say explains this order. The rich people and the poor people had an argument over which b'rachah should come first. The rich people said: "The blessing over Shabbat should come first. What is wine? We can have wine every day of the week if we wish!" The poor people said: "The blessing over the wine should come first. Shabbat is special to us. We wish to honor it. But, for us, wine is a sacrifice. We have to save and scrimp to have our wine for Shabbat. Have respect for our sacrifice. Put the blessing over the wine first." The Rabbis debated. Finally, it was decided that the blessing over the wine should come first, out of respect for the sacrifice of the poor. Before we drink the wine, we wish each other "L'chayim" (to life).

The Shabbat Challah Challah refers to "dough" and specifies the special twisted loaf of bread eaten by Jews on Shabbat and other special occasions. Jewish tradition calls for a b'rachah (blessing) expressing thanks to God before eating any food. It represents a recognition that people owe a measure of gratitude to God for providing food for all living things. Tradition holds that two whole challot (plural of challah) should be used on Shabbat as a remembrance of the double portion of manna that fell in the desert so that no Jew should have to gather food on Shabbat (Exodus 16:22-32). Another interpretation is that the two challot fulfill the biblical injunction articulated in the two versions of the Ten Commandments in the Torah: "Remember the Sabbath day to keep it holy" (Exodus 20:8) and " Observe the Sabbath day to keep it holy" (Deuteronomy 5:12). The challah is covered, often with a special decorative cloth before it is served. If a knife is used, it too is covered.

The Rabbis used the challah as a vehicle to teach two important Jewish values: human dignity and the preciousness of peace. As one looks at the Shabbat table, one notices that the Shabbat candles are in beautiful candlesticks and that the wine is held up in a lovely Kiddush cup. While the b'rachot over them are being recited, the challah lies alone on the table. The Rabbis, seeing this, decreed that the challah should be covered, lest its feelings be hurt by its seemingly secondary status. One rabbi said: "This teaches us concern for the feelings even of inanimate things. And if this is the case, how much more so we should be concerned about the feelings of human beings." Thus, we cover the challot as a lesson in human dignity. But why cover the knife? On Shabbat, our thoughts are of peace and harmony. The knife, in contrast, is seen as a weapon of war and violence. The knife is covered, then, to remove from sight any visible token of violence in the world.

There is another tradition that no knife at all should be used, as a reminder of the prophetic verse: "And they shall beat their swords into plowshares and their spears into pruning hooks" (Isaiah 2:4). The challot are then broken apart by hand, with pieces distributed to all present. Whatever the practice, however, the lesson of the preciousness of peace is paramount. Saying the Motzi over the Challah 1. The challot are uncovered and the Motzi blessing is recited as follows: Baruch atah Adonai, Eloheinu Melech haolam, hamotzi lechem min haaretz. "Blessed are You, Adonai our God, Ruler of the universe, who brings forth bread out of the earth." Others sitting at the table should either join in reciting the blessing or answer "amen" at its conclusion. 2. The challot are then sliced or broken apart, with pieces distributed to all present. 3. Before eating the challah, it is also traditional to salt it. There are several explanations for this practice. One interpretation is that salt is a spice and thus appropriate to use on the special eve of Shabbat.

Others explain that the salt reminds us of the biblical verse "by the sweat of your brow shall you get bread to eat" (Genesis 3:19). The challah thus serves as a tangible symbol of the Jewish values of gratitude to God, the uniqueness of people, the quest for peace, and the dignity and worth of every individual- all important and appropriate themes for Shabbat. There is also a connection to the sacrifices done in the Temple in Jerusalem, in which salt was used on all the offerings on the altar. Blessing One's Children on Shabbat There is a Jewish custom in which parents bless their children on Shabbat. This beautiful tradition derives from one of the most touching of biblical stories. Joseph was sold into slavery by his brothers (Genesis 37). The brothers lied to Jacob, his father, and told Jacob that Joseph had been killed by a wild beast. Years later, Joseph, who was by now governor over Egypt, was reunited with his brothers in a moving biblical tale of sibling reconciliation (Genesis 45). Joseph then brought his father to Egypt in order to care for him in his last years. When Jacob lay on his deathbed, he summoned Joseph in order to bless him.

Joseph entered with his two sons, Ephraim and Menasseh. The Torah records this touching scene in Genesis 48:8-11, 20: And Israel [another name for Jacob] beheld Joseph's sons and said: "Who are these?" And Joseph said unto his father: "They are my sons, whom God hath given me here." And he said: "Bring them, I pray thee, unto me, and I will bless them." Now the eyes of Israel were dim for age, so that he could not see. And he brought them near unto him and kissed them and embraced them. And Israel said unto Joseph: "I thought that I would never see your face again; but God has let me see your children also." . . . And he blessed them that day, saying: "By you shall Israel [the Jewish people] bless, saying: God make you as Ephraim and as Menasseh." We relive the story of the blessing of the children through a simple Shabbat ceremony, just after blessing the candles and before the Kiddush.

The parents place both hands on the child's bowed head and recites the following blessing: For sons: "May God make you as Ephraim and Menasseh." For daughters: Y'simeich Elohim k'Sarah, Rivkah, Racheil, v'Lei-ah. "May God make you as Sarah, Rebekah, Rachel, and Leah." (These are the four Matriarchs of Jewish history.) The parents then pronounce the traditional threefold benediction over all the children together: Y'varech'cha Adonai v'yishm'recha What is Shabbat? What is Shabbat? Once a Week, Jews Stop, Rest, and Reflect PhotoStock-Israel/Getty Images By Chaviva Gordon-Bennett Updated July 24, 2015. Every week, Jews around the world of varying observances take time to rest, reflect, and enjoy on Shabbat. In fact, the Talmud says that to observe the Sabbath is equal to all of the other commandments combined! But what is this weekly observance? Meaning and Origins Shabbat (שבת) translates to English as Sabbath, meaning to rest or to cease.

In Judaism this specifically refers to the period of time from Friday sundown to Saturday sundown in which Jews were commanded to avoid all acts of work and kindling of fire. The origins for Shabbat come, obviously enough, in the beginning in Genesis 2:1-3: "The heaven and earth were finished, and all their array. On the seventh day God finished the work (melacha) that God had been doing, and God ceased [rested] on the seventh day from all the work which God had done. And God blessed the seventh day and declared it holy, because on it God ceased [rested] from all the work of creation which God had done." The importance of rest from creation is elevated later in the declaration of the commandments, or mitzvot . "Remember the Sabbath day and keep it holy. Six days you shall labor and do all your work (melacha), but the seventh day is a Sabbath of your God: you shall not do any work, you, your son or daughter, your male or female slave, or your cattle, or the stranger who is within your settlements.

For in six days, God made heaven and earth and sea, all that is in them, and God rested on the seventh day; therefore God has blessed the Sabbath day and hallowed it" (Exodus 20:8-11). And in a repetition of the commandments: "Observe the Sabbath day and keep it holy, as your God has commanded you. Six days you shall labor and do all your work (melacha), but the seventh day is a Sabbath of your God: you shall not do any work, you, your son or your daughter, your male or female slave, your ox of your ass, or any of your cattle, or the stranger in your settlements, so that your male and female slave may rest as you do. Remember that you were a slave in the land of Egypt and your God freed you from there with a mighty hand and an outstretched arm; therefore your God has commanded you to observe the Sabbath day (Deuteronomy 5:12-15). Later, the promise of a proud heritage is presented in Isaiah 58:13-14 if the Sabbath day is properly observed.

"If you restrain your foot because of Shabbat, from performing your affairs on My holy day, and you call the Sabbath a delight, the holy of the Lord honored, and you honor it by not doing your wonted ways, by not pursuing your affairs and speaking words, then, you shall delight with the Lord, and I will cause you to ride on the high places of the land, and I will give you to eat the heritage of Jacob your father, for the mouth of the Lord has spoken." Shabbat is a day in which Jews are commanded to ​shamor v'zachor -- to observe and remember. The Sabbath is meant as a day of cessation, to truly appreciate what goes into work and creation. By stopping for 25 hours once every week, it's possible to appreciate so much of what we take for granted throughout the week, whether it is the ease of cooking in a microwave or oven or the ability to hop in the car and run to the grocery store.

The 39 Melachot Although the most basic commandment from the Torah, or Hebrew Bible, is to not work or kindle a fire, over a period of thousands of years the Sabbath has evolved and developed with the understanding of scholars and sages. After all, the term "work" or "labor" (Hebrew, melacha) is broad and can encompass many different things to many different people (for a baker work is baking and producing food but for a policeman work is defending and enforcing the law). In Genesis the term is used for creation, while in Exodus and Deuteronomy it is used to refer to work or labor. Thus the rabbis evolved what became known as the 39 melachot, or forbidden activities, on Shabbat in order to make sure Jews were avoiding all acts of creation, work, or labor so as to not violate the Sabbath. These 39 melachot evolved in regards to the "labor" involved in the creation of the mishkan, or tabernacle, that was built while the Israelites sojourned in the wilderness in Exodus and can be found within six categories detailed in Mishnah Shabbat 73a.

Although they might seem abstract, there are many modern examples for the 39 melachot . 1. Field Work Striking the Final Hammer Blow Carrying (from which we derive the need for the eruv) How To Beyond the 39 melachot, there are many components of Shabbat observance, starting with lighting the Shabbat candles on Friday night and ending with another candle-related practice called havdalah , which separates the sacred from the profane. (A day in Judaism begins at sundown, rather than sunrise.) Depending on individual observance, any mix-and-match approach to the following can be undertaken on Shabbat. Here is a quick chronological view of what a typical Friday and Saturday might look like.

Friday: During the day Friday, Jews clean their homes and themselves from top to bottom and dress their best and decorate their tables with the cleanest linens in order to welcome the Sabbath bride (Talmud Shabbat 119a) At sundown, light Shabbat candles with a ​bracha (blessing) Evening prayer services (ma'ariv) at synagogue Before the festive dinner, everyone at the table sings Shalom Aleichem and Aishes Chayil , followed by the the blessing of the children Before the meal, the blessings of kiddush over wine and ha'motzi over challah are recited The festive Shabbat meal takes place, sometimes going well into the night with singing and discussions about the weekly Torah portion (known as the parsha) Saturday: A festive lunch preceded by the blessings of kiddush over wine and ha'motzi over challah before the meal Afternoon nap or learning at synagogue or home Afternoon (mincha) prayer services at synagogue An informal, yet festive, third meal, called shalushudis or seudah shlishit , with ha'motzi over challah before the meal Evening prayer services (ma'ariv) at synagogue Havdalah

 at the synagogue and/or at home roughly one hour after sundown In some cases, on Saturday night after havdalah, another festive meal called a ​ melavah malkah takes place to "escort" the Sabbath bride out.

Where to Begin? If you're just taking on Shabbat for the first time, take small steps and savor each moment of rest by going to a Shabbat meal turning off your mobile phone and the TV for 25 hours don't spend any money for 25 hours light Shabbat candles on Friday night make challah go to synagogue If you're not sure where to start, visit Shabbat.com to find a meal with a friendly family or check out OpenShabbat.org for an event near you.

Question: On what day of the week is the Jewish Sabbath
Answer: Saturday